The Giver and the Taker #AWTOZER

May 17, 2016

The Giver and the Taker
“GOD’S GIFTS,” SAID MEISTER ECKHART, “are meted out according to the taker, not according to the giver.” Did we enjoy God’s gifts according to the giver there would be no spiritual poverty among us, for surely there is no lack in God. Were I offered my choice to receive spiritual benefits that accord with my ability to ask or with God’s willingness to give, I would not hesitate a moment. By all means let me fall into the hands of God rather than into the hands of men, or even into my own hands. I cannot want a benefit as eagerly as God wants to give it to me. My asking is likely to be limited by many human factors, and my boldest request is sure to be small. God’s willingness to give is unlimited and His ability to perform what He wills is boundless. When the Queen of Sheba visited King Solomon she received two kinds of treasures. The first was according to her asking: “King Solomon gave unto the queen of Sheba all her desire, whatsoever she asked.” It is not possible to tell how seriously she may have deprived herself by her limited asking. Modesty, pride, doubt, timidity—all these or any of them might have lurked in her heart and restrained her asking. We have but to look in our own hearts to discover how she acted. She too was human. But King Solomon would display his magnanimity, so he gave her all she asked “beside that which Solomon gave her of his royal bounty.” So she departed, rich both from her own asking and from Solomon’s unsolicited giving. From what we know of King Solomon is it not reasonable to suppose that his voluntary bounty went far beyond her highest expectation? She had brought him gifts of gold and precious stones and spices. Surely he more than matched her generosity. Since God is infinite, whatever He is must be infinite also; that is, it must be without any actual or conceivable limits. The moment we allow ourselves to think of God as having limits, the one of whom we are thinking is not God but someone or something less than and different from Him. To think rightly of God we must conceive of Him as being altogether boundless in His goodness, mercy, love, grace, and in whatever else we may properly attribute to the Deity. It is not enough that we acknowledge God’s infinite resources; we must believe also that He is infinitely generous to bestow them. The first is not too great a strain on our faith. Even the deist will admit that the Most High God, possessor of heaven and earth, must be rich beyond the power of man to conceive. But to believe that God is a giver as well as a possessor takes an advanced faith and presupposes that there has been a divine revelation to that effect which gives validity to our expectations. Which indeed there has been. We call this revelation the Bible. Believing all this, why are we Christians so poverty stricken? I think it is because we have not learned that God’s gifts are meted out according to the taker, not according to the giver. Though almighty and all-wise, God yet cannot pour a great gift into a small receptacle. To receive in a measure more in keeping with God’s liberality five things are necessary. The first is faith. We must be convinced that God is kind, generous, goodhearted and ready to bestow His blessings upon His people with the bounty of a king. To have faith we must immerse ourselves in the Scriptures. And faith must be exercised if it is to be effective. Faith, like a muscle, grows by stretching. The second is capacity. That we differ from each other in spiritual capacity is too evident to need proof; but the reason is a great mystery and lies too deep for our understanding, certainly too deep for discussion here. It is enough to say that whatever his capacity each man can increase it if he will. The human soul is not a hard-baked vessel with a fixed size; it is a living thing capable of growth and expansion as it interacts with the gracious actions of the Holy Spirit. The third is receptivity, and one factor always present in receptivity is interest. It is virtually impossible to receive into our minds anything in which we have no interest. A man of ordinary mind may go on to do marvels in a given field if he has keen enough interest in it, and leave behind many men of finer minds who lack the necessary interest. Sometimes one interest may crowd out another. I wonder how many potential Rubensteins or Heifetzes may have gotten lost in obscurity simply because they could not as boys bring themselves to practice when a ball game was in progress on a corner lot nearby. So worldly interests often crowd out heavenly ones and spiritual receptivity is destroyed as a result. The fourth is responsibility. The gifts of God are given to us to use. When they are not used they atrophy. The story of the ten talents should be a warning to all of us. When writing about the gifts of the Spirit the apostle Paul explained that these manifestations of the Spirit were given to everyone for the profit of all. Selfish attitudes toward the blessings of God can destroy their usefulness. We have a serious responsibility in this matter. The fifth is gratitude. It is impossible to be too thankful to God, but it might be good to try it. Our wise Father does not usually give a second gift until we properly praise Him for the first.


The Christian Life Is Not Easy #AWTOZER

May 12, 2016
The Christian Life Is Not Easy #AWTOZER
AS WE MOVE FARTHER ON and mount higher up in the Christian life we may expect to encounter greater difficulties in the way and meet increased hostility from the enemy of our souls. Though this is seldom presented to Christians as a fact of life it is a very solid fact indeed as every experienced Christian knows, and one we shall learn how to handle or stumble over to our own undoing. Satan hates the true Christian for several reasons. One is that God loves him, and whatever is loved by God is sure to be hated by the devil. Another is that the Christian, being a child of God, bears a family resemblance to the Father and to the household of faith. Satan’s ancient jealousy has not abated nor his hatred for God diminished in the slightest. Whatever reminds him of God is without other reason the object of his malignant hate. A third reason is that a true Christian is a former slave who has escaped from the galley, and Satan cannot forgive him for this affront. A fourth reason is that a praying Christian is a constant threat to the stability of Satan’s government. The Christian is a holy rebel loose in the world with access to the throne of God. Satan never knows from what direction the danger will come. Who knows when another Elijah will arise, or another Daniel? or a Luther or a Booth? Who knows when an Edwards or a Finney may go in and liberate a whole town or countryside by the preaching of the Word and prayer? Such a danger is too great to tolerate, so Satan gets to the new convert as early as possible to prevent his becoming too formidable a foe. The new believer thus becomes at once a principal target for the fiery darts of the devil. Satan knows that the best way to be rid of a soldier is to destroy him before he becomes a man. The young Moses must not be allowed to grow into a liberator to set a nation free. The Baby Jesus dare not be permitted to become a man to die for the sins of the world. The new Christian must be destroyed early, or at least he must have his growth stunted so that he will be no real problem later. Now I do not think that Satan much cares to destroy us Christians physically. The soldier dead in battle who died performing some deed of heroism is not a great loss to the army but may rather be an object of pride to his country. On the other hand the soldier who cannot or will not fight but runs away at the sound of the first enemy gun is a shame to his family and a disgrace to his nation. So a Christian who dies in the faith represents no irreparable loss to the forces of righteousness on earth and certainly no victory for the devil. But when whole regiments of professed believers are too timid to fight and too smug to be ashamed, surely it must bring an astringent smile to the face of the enemy; and it should bring a blush to the cheeks of the whole Church of Christ. The devil’s master strategy for us Christians then is not to kill us physically (though there may be some special situations where physical death fits into his plan better), but to destroy our power to wage spiritual warfare. And how well he has succeeded. The average Christian these days is a harmless enough thing. God knows. He is a child wearing with considerable self-consciousness the harness of the warrior; he is a sick eaglet that can never mount up with wings; he is a spent pilgrim who has given up the journey and sits with a waxy smile trying to get what pleasure he can from sniffing the wilted flowers he has plucked by the way. Such as these have been reached. Satan has gotten to them early. By means of false teaching or inadequate teaching, or the huge discouragement that comes from the example of a decadent church, he has succeeded in weakening their resolution, neutralizing their convictions and taming their original urge to do exploits; now they are little more than statistics that contribute financially to the upkeep of the religious institution. And how many a pastor is content to act as a patient, smiling curator of a church full (or a quarter full) of such blessed spiritual museum pieces. If Satan opposes the new convert he opposes still more bitterly the Christian who is pressing on toward a higher life in Christ. The Spirit-filled life is not, as many suppose, a life of peace and quiet pleasure. It is likely to be something quite the opposite. Viewed one way it is a pilgrimage through a robber-infested forest; viewed another, it is a grim warfare with the devil. Always there is struggle, and sometimes there is a pitched battle with our own nature where the lines are so confused that it is all but impossible to locate the enemy or to tell which impulse is of the Spirit and which of the flesh. There is complete victory for us if we will but take the way of the triumphant Christ, but that is not what we are considering now. My point here is that if we want to escape the struggle we have but to draw back and accept the currently accepted low-keyed Christian life as the normal one. That is all Satan wants. That will ground our power, stunt our growth and render us harmless to the kingdom of darkness. Compromise will take the pressure off. Satan will not bother a man who has quit fighting. But the cost of quitting will be a life of peaceful stagnation. We sons of eternity just cannot afford such a thing. #PERSEVERANCE #ACTS2024 #FAITHFULTILLTHEEND #FINISHTHERACE #SHIELDOFFAITHFULNESS

The Hunger of the Wilderness by A. W. Tozer – 1955

April 27, 2016
The Hunger of the Wilderness
 
by A. W. Tozer – 1955
 
“Man was made to dwell in a garden,” says Dr. Harold C. Mason, “but through sin he has been forced to dwell in a field, a field which he has wrested from his enemies by sweat and tears, and which he preserves only at the price of constant watchfulness and endless toil. Let him but relax his efforts for a few years and the wilderness will claim his field again. The jungle and the forest will swallow his labors and all his loving care will have been in vain.”
 
Every farmer knows the hunger of the wilderness, that hunger which no modern farm machinery, no improved agricultural methods, can ever quite destroy. No matter how well prepared the soil, how well kept the fences, how carefully painted the buildings, let the owner neglect for a while his prized and valued acres and they will revert again to the wild and be swallowed up by the jungle or the wasteland. The bias of nature is toward the wilderness, never toward the fruitful field. That, we repeat, every farmer knows.
 
To the alert Christian this fact will be more than an observation of interest to farmers; it will be a parable, an object lesson setting forth a law that runs through all the regions of our fallen world, affecting things spiritual as well as things material. We cannot escape the law that would persuade all things to remain wild or to return to a wild state after a period of cultivation. What is true of the field is true also of the soul, if we are but wise enough to see it.
 
The moral bent of the fallen world is not toward godliness, but definitely away from it. “Is this vile world a friend to grace,” asks the poet rhetorically, “to help me on to God?” The sad answer is no, and it would be well for us to see that each new Christian learn this lesson as soon as possible after his conversion. We sometimes leave the impression that it is possible to find at an altar of prayer, once and for all, purity of heart and power to assure victorious living for the rest of our days. How wrong this notion is has been proved by countless numbers of Christians through the centuries.
 
The truth is that no spiritual experience, however revolutionary, can exempt us from temptation; and what is temptation but the effort of the wilderness to encroach upon our new-cleared field? The purified heart is obnoxious to the devil and to all the forces of the lost World. They will not rest until they have won back what they have lost. The jungle will creep in and seek to swallow up the tiny areas that have been made free by the power of the Holy Ghost. Only watchfulness and constant prayer can preserve those moral gains won for us though the operations of God’s grace.
 
The neglected heart will soon be a heart overrun with worldly thoughts; the neglected life will soon become a moral chaos; the church that is not jealously protected by mighty intercession and sacrificial labors will before long become the abode of every evil bird and the hiding place for unsuspected corruption. The creeping wilderness will soon take over that church that trusts in its own strength and forgets to watch and pray.
 
The law of the wilderness operates universally throughout our fallen world, on the mission field as well as in more sheltered lands. It is therefore an error to believe that our missionary obligation may be discharged by passing through one country after another and proclaiming the Gospel without following it up with thorough teaching and careful church organization. Yet this error is affecting large sections of the evangelical church, leading earnest persons to attempt to finish the evangelization of the world by this hit-and-skip method.
 
To make a few converts, only to leave them to their own devices without adequate care, is as foolish as to turn loose a flock of newborn lambs in the middle of a wilderness; it is as absurd as to clear and plant a field in the heart of the deep woods and to leave it to the mercies of undisciplined nature. All this would be a waste of effort and could not possibly result in any real gain.
 
So it is with any spiritual effort that does not take into account the hunger of the wilderness. The lambs must be shepherded or they will be killed; the field must be cultivated or it will be lost; spiritual gains must be conserved by watchfulness and prayer or they too will fall victim to the enemy.
#HOLYCULTIVATION #FAITHFULNESS #AWTOZER

“Do not conform” (MLK)

April 12, 2016
“Do not conform” is difficult advice in a generation when crowd pressures have unconsciously conditioned our minds and feet to move to the rhythmic drumbeat of the status quo. Many voices and forces urge us to choose the path of least resistance, bid us never to fight for an unpopular cause and never to be found in a pathetic minority of two or three.
Even certain of our intellectual disciplines persuade us of the need to conform. Some philosophical sociologist suggest that morality is merely group consensus and that the folkways are the right ways. Some psychologist say that mental and emotional adjustment is the reward of thinking and acting like other people.
Success, recognition, and conformity are the bywords of the modern world where everyone seems to crave the anesthetizing security of being identified with the majority.
(Dr. Martin Luther King Jr.)

The Freedom of the Will (A.W.TOZER)

March 28, 2016
The Freedom of the Will (A.W.TOZER)
IT IS INHERENT IN THE NATURE OF MAN that his will must be free. Made in the image of God who is completely free, man must enjoy a measure of freedom. This enables him to select his companions for this world and the next; it enables him to yield his soul to whom he will, to give allegiance to God or the devil, to remain a sinner or become a saint. And God respects this freedom. God once saw everything that He had made, and behold, it was very good. To find fault with the smallest thing God has made is to find fault with its Maker. It is a false humility that would lament that God wrought but imperfectly when He made man in His own image. Sin excepted, there is nothing in human nature to apologize for. This was confirmed forever when the Eternal Son became permanently incarnated in human flesh. So highly does God regard His handiwork that He will not for any reason violate it. For God to override man’s freedom and force him to act contrary to his own will would be to make a mockery of the image of God in man. This God will never do. Our Lord Jesus looked after the rich young ruler as he walked away, but He did not follow him or attempt to coerce him. The dignity of the young man’s humanity forbade that his choices should be made for him by another. To remain a man he must make his own moral choices; and Christ knew this and permitted him to go his own chosen way. If his human choice took him at last to hell, at least he went there a man; and it is better for the moral universe that he should do so than that he should be jockeyed to a heaven he did not choose, a soulless, willess automaton. God will take nine steps toward us, but He will not take the tenth. He will incline us to repent, but He cannot do our repenting for us. It is of the essence of repentance that it can only be done by the one who committed the act to be repented of. God can wait on the sinning man; He can withhold judgment; He can exercise long-suffering to the point where He appears “lax” in His judicial administration; but He cannot force a man to repent. To do this would be to violate the man’s freedom and void the gift God originally bestowed upon him. Where there is no freedom of choice there can be neither sin nor righteousness, because it is of the nature of both that they be voluntary. However good an act may be, it is not good if it is imposed from without. The act of imposition destroys the moral content of the act and renders it null and void. For an act to be sinful the quality of voluntariness must also be present. Sin is the voluntary commission of an act known to be contrary to the will of God. Where there is no moral knowledge or where there is no voluntary choice, the act is not sinful; it cannot be, for sin is the transgression of the law and transgression must be voluntary. Lucifer became Satan when he made his fateful choice: “I will ascend above the heights of the clouds; I will be like the most High.” Clearly here was a choice made against light. Both knowledge and will were present in the act. Conversely, Christ revealed His holiness when He cried in His agony, “Not my will, but thine, be done.” Here was a deliberate choice made with the full knowledge of the consequences. Here two wills were in temporary conflict, the lower will of the Man who was God and the higher will of the God who was Man, and the higher will prevailed. Here also was seen in glaring contrast the enormous difference between Christ and Satan; and that difference divides saint from sinner and heaven from hell. But someone may ask, “When we pray ‘Not my will, but Thine be done,’ are we not voiding our will and refusing to exercise the very power of choice which is part of the image of God in us?” The answer to that question is a flat No, but the whole thing deserves further explanation. No act that is done voluntarily is an abrogation of the freedom of will. If a man chooses the will of God he is not denying but exercising his right of choice. What he is doing is admitting that he is not good enough to desire the highest choice nor is he wise enough to make it, and he is for that reason asking Another who is both wise and good to make his choice for him. And for fallen man this is the ultimate use he should make of his freedom of will. Tennyson saw this and wrote of Christ, Thou seemest human and divine, The highest, holiest manhood, Thou; Our wills are ours, we know not how; Our wills are ours, to make them Thine. There is a lot of sound doctrine in these words—”Our wills are ours, to make them Thine.” The secret of saintliness is not the destruction of the will but the submergence of it in the will of God. The true saint is one who acknowledges that he possesses from God the gift of freedom. He knows that he will never be cudgled into obedience nor wheedled like a petulant child into doing the will of God; he knows that these methods are unworthy both of God and of his own soul. He knows he is free to make any choice he will, and with that knowledge he chooses forever the blessed will of God.

What It Means to Accept Christ #AWTOZER

February 26, 2016
What It Means to Accept Christ #AWTOZER
A FEW THINGS, FORTUNATELY only a few, are matters of life and death, such as a compass for a sea voyage or a guide for a journey across the desert. To ignore these vital things is not to gamble or take a chance; it is to commit suicide. Here it is either be right or be dead. Our relation to Christ is such a matter of life or death, and on a much higher plane. The Bible instructed man knows that Jesus Christ came into the world to save sinners and that men are saved by Christ alone altogether apart from any works of merit. That much is true and is known, but obviously the death and resurrection of Christ do not automatically save everyone. How does the individual man come into saving relation to Christ? That some do we know, but that others do not is evident. How is the gulf bridged between redemption objectively provided and salvation subjectively received? How does that which Christ did for me become operative within me? To the question “What must I do to be saved?” we must learn the correct answer. To fail here is not to gamble with our souls: it is to guarantee eternal banishment from the face of God. Here we must be right or be finally lost. To this anxious question evangelical Christians provide three answers, “Believe on the Lord Jesus Christ,” “Receive Christ as your personal Saviour,” and “Accept Christ.” Two of the answers are drawn almost verbatim from the Scriptures (Acts 16:31, John 1:12), while the third is a kind of paraphrase meant to sum up the other two. They are therefore not three but one. Being spiritually lazy we naturally tend to gravitate toward the easiest way of settling our religious questions for ourselves and others; hence the formula “Accept Christ” has become a panacea of universal application, and I believe it has been fatal to many. Though undoubtedly an occasional serious-minded penitent may find in it all the instruction he needs to bring him into living contact with Christ, I fear that too many seekers use it as a short cut to the Promised Land, only to find that it has led them instead to “a land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness.” The trouble is that the whole “Accept Christ” attitude is likely to be wrong. It shows Christ applying to us rather than us to Him. It makes Him stand hat-in-hand awaiting our verdict on Him, instead of our kneeling with troubled hearts awaiting His verdict on us. It may even permit us to accept Christ by an impulse of mind or emotions, painlessly, at no loss to our ego and no inconvenience to our usual way of life. For this ineffectual manner of dealing with a vital matter we might imagine some parallels; as if, for instance, Israel in Egypt had “accepted” the blood of the Passover but continued to live in bondage, or the prodigal son had “accepted” his father’s forgiveness and stayed on among the swine in the far country. Is it not plain that if accepting Christ is to mean anything there must be moral action that accords with it? Allowing the expression “Accept Christ” to stand as an honest effort to say in short what could not be so well said any other way, let us see what we mean or should mean when we use it. To accept Christ is to form an attachment to the Person of our Lord Jesus altogether unique in human experience. The attachment is intellectual, volitional and emotional. The believer is intellectually convinced that Jesus is both Lord and Christ; he has set his will to follow Him at any cost and soon his heart is enjoying the exquisite sweetness of His fellowship This attachment is all-inclusive in that it joyfully accepts Christ for all that He is. There is no craven division of offices whereby we may acknowledge His Saviourhood today and withhold decision on His Lordship till tomorrow. The true believer owns Christ as his All in All without reservation. He also includes all of himself, leaving no part of his being unaffected by the revolutionary transaction. Further, his attachment to Christ is all-exclusive. The Lord becomes to him not one of several rival interests, but the one exclusive attraction forever. He orbits around Christ as the earth around the sun, held in thrall by the magnetism of His love, drawing all his life and light and warmth from Him. In this happy state he is given other interests, it is true, but these are all determined by his relation to his Lord. That we accept Christ in this all-inclusive, all-exclusive way is a divine imperative. Here faith makes its leap into God through the Person and work of Christ, but it never divides the work from the Person. It never tries to believe on the blood apart from Christ Himself, or the cross or the “finished work.” It believes on the Lord Jesus Christ, the whole Christ without modification or reservation, and thus it receives and enjoys all that He did in His work of redemption, all that He is now doing in heaven for His own and all that He does in and through them. To accept Christ is to know the meaning of the words “as he is, so are we in this world” (1 John 4:17) . We accept His friends as our friends, His enemies as our enemies, His ways as our ways, His rejection as our rejection, His cross as our cross, His life as our life and His future as our future. If this is what we mean when we advise the seeker to accept Christ we had better explain it to him. He may get into deep spiritual trouble unless we do. #BORNAGAIN #REGENERATION #NEWCREATION #INCHRIST #BORNOFGOD #BORNOFHOLYSPIRIT

Spiritual Things Must Be Spiritually Discerned #AWTOZER

February 11, 2016
Spiritual Things Must Be Spiritually Discerned #AWTOZER
THEY WHO THINK ON HEAVENLY THINGS are forced by their psychological structure to use mental raw material borrowed from the earth. And this is certain to show up in their thinking. Even the Bible, to be understood by its readers, must condescend to tell of eternal things in the language of time. It must explain the celestial by means of the mundane. So we find in the Scriptures birds and kings and sheep and soldiers acting as interpreters for Almighty God. Grapes and lilies, gold and stubble, corn and cattle, rain and stars all are used by the Holy Spirit to carry our minds across the vast chasm that separates the spiritual from the material. Doubtless the constant use of figures drawn from our familiar world to express religious ideas leaves a residuum at the bottom of our minds which in some measure gives color if not form to our theology. We struggle to understand spiritual things by comparing them to natural ones; then little by little those natural things become identified with the spiritual completely and the spiritual suffers greatly as a consequence. One task of the illuminated Christian teacher is to internalize worship and raise the religious concepts of church people above the figures and allegories that enabled them to grasp those concepts in the first place. The figure is the box in which the shining jewel is carried; but it is surprisingly easy to mistake the box for the jewel and look for nothing more. Christianity is the religion of the heart. It searches for and finds the man under his wrappings. The gospel reaches the man far in where there is nothing to distinguish him from any other man. Whether he is dark or red or white matters not at all; whether he is a Stone Age aborigine in a grass hut or a civilized white man in an air-conditioned office he is the same man underneath, and it is for that man that the Spirit keeps up His persistent search. It would appear obvious enough once we think of it that the image of natural objects treasured in the mind tends to impede the flight of our souls upward into God. Illustrations which, by their very definition, should let in light, if used often and objectified by the artist’s brush, become opaque at last and actually shut out the light they were intended to admit. A familiar example may help me to make my point. The psalmist David, in the most beautiful hymn in the world, teaches us to think of Christ as our Shepherd. The Lord Jesus carried the idea further and talked tenderly of His sheep and of Himself as the Shepherd who should lay down His life for them. The artists took up the idea and depicted Christ as a real shepherd and their work has become so fixed in the minds of Christians that when our Lord returns many of them will be secretly disappointed if He is not carrying a crook in His hand and a woolly lamb under His arm. In this instance what is intended to assist our understanding, to lift our imagination, to put poetry and music into our hearts, has by our blindness become instead a positive hindrance to our knowledge of Christ. Worse, it has given us not only an inadequate but an erroneous picture of Him. We try to visualize Him and the only image that projects onto the screen is that of an idealized shepherd of the Near East, an image which I am certain Paul and John would never recognize. Paul declared that he knew Christ after the flesh no more, and the same John who had recorded the words of Christ concerning the sheep and the shepherd, when he saw Him as He now is fell at His feet as dead. Always the Church has been tempted to think of God by the use of images and forms, and always when she has so done she has fallen into externalism and spiritual decay. Some of the greatest books apart from the inspired Scriptures have been written to call the church back to a purer view of God. Miguel de Molinos, in his Spiritual Guide, insists that prayer is “an ascent or elevation of the mind to God.” “God is above all creatures,” he says further, “and the soul cannot see Him nor converse with Him if she raise not herself above them all.” The anonymous author of The Cloud of Unknowing says, “Look the loath to think on aught but Himself. So that naught work in thy wit or in thy will, but only Himself. And do that in thee is to forget all creatures that God ever made and the works of them… let them be and take no heed of them. This is the work that most pleaseth God.” I think it may be said with a fair degree of accuracy that all the great devotional theologians of the centuries taught the futility of trying to visualize the Godhead. Molinos warned against every effort of the intellect to image God forth. “She ought to go forward with her love,” he says of the Christian’s soul, “leaving all her understanding behind. Let her love God as He is and not as her understanding says He is, and pictures Him.” The teaching of the New Testament is that God and spiritual things can be known finally only by a direct work of God within the soul. However theological knowledge may be aided by figures and analogies, the pure understanding of God must be by personal spiritual awareness. The Holy Spirit is indispensable. (See John 14:1 to 16:33 and First Corinthians 1:18 to 2:16.)

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